Shirk meaning is:
SHIRK (شرك<\/span>). “Idolatry; paganism; polytheism.” Ascribing plurality to the Deity. Associating anything with God. <\/p> According to Wahhābī writers, Shirk<\/i> is defined to be of four kinds: Shirku ʾl-ʿilm<\/i>, ascribing knowledge to others than God; Shirku ʾt-taṣarruf<\/i>, ascribing power to others than God; Shirku ʾl-ʿibādah<\/i>, offering worship to created things; Shirku ʾl-ʿādah<\/i>, the performance of ceremonies which imply reliance on others than God. <\/p> (1) Shirku ʾl-ʿilm<\/i> is illustrated by the statement that prophets and holy men have no knowledge of secret things unless as revealed to them by God. Thus some wicked persons made a charge against ʿĀyishah. The Prophet was troubled in mind, but knew not the truth of the matter till God made it known to him. To ascribe, then, power to soothsayers, astrologers, and saints is Polytheism. “All who pretend to have a knowledge of hidden things, such as fortune-tellers, soothsayers, and interpreters of dreams, as well as those who profess to be inspired, are all liars.” Again, “should anyone take the name of any saint, or invoke his aid in the time of need, instead of calling on God, or use his name in attacking an enemy, or read passages to propitiate him, or make him the object of contemplation—it is Shirku ʾl-ʿilm<\/i>.” <\/p> (2) Shirku ʾt-taṣarruf<\/i> is to suppose that anyone has power with God. He who looks up to anyone as an intercessor with God commits Shirk<\/i>. Thus: “But they who take others beside Him as lords, saying, ‘We only serve them that they may bring us near God,’—God will judge between them (and the Faithful) concerning that wherein they are at variance.” (Sūrah xxxix. 4<\/a>.) Intercession may be of three kinds. For example, a criminal is placed before the King. The Vizier intercedes. The King, having regard to the rank of the Vizier, pardons the offender. This is called Shafāʿat-i-Wajāhah<\/i>, or “intercession from regard.” But to suppose that God so esteems the rank of anyone as to pardon a sinner merely on account of it is Shirk<\/i>. Again, the Queen or the Princes intercede for the criminal. The King, from love to them, pardons him. This is called Shafāʿat-i-maḥabbah<\/i>, or “intercession from affection.” But to consider that God so loves anyone as to pardon a criminal on his account is to give that loved one power, and this is Shirk<\/i>, for such power is not possible in the Court of God. “God may out of His bounty confer on His favourite servants the [580<\/a>]<\/span>epithets of Ḥabīb<\/i>, ‘favourite,’ or K͟halīl<\/i>, ‘friend,’ &c.; but a servant is but a servant, no one can put his foot outside the limits of servitude, or rise beyond the rank of a servant.” Again, the King may himself wish to pardon the offender, but he fears lest the majesty of the law should be lowered. The Vizier perceives the King’s wish, and intercedes. This intercession is lawful. It is called Shafāʿat-i-ba-ʾiẕn<\/i>, “intercession by permission,” and such power Muḥammad will have at the Day of Judgment. Wahhābīs hold that he has not that power now, though all other Musalmāns consider that he has, and in consequence (in Wahhābī opinion) commit the sin of Shirku ʾt-taṣarruf<\/i>. The Wahhābīs quote the following passages in support of their view. “Who is he that can intercede with Him but by His own permission<\/i>.” (Sūrah ii. 256<\/a>) “Say: Intercession is wholly with God! His the kingdoms of the heavens and of the earth.” (Sūrah xxxix. 45<\/a>.) They also say: “Whenever an allusion is made in the Qurʾān, or the Traditions to the intercession of certain prophets or apostles, it is this kind of intercession and no other that is meant.” <\/p> (3) Shirku ʾl-ʿIbādah<\/i> is prostration before any created being, with the idea of worshipping it; perambulating the shrines of departed saints. “Prostration, bowing down, standing with folded arms, spending money in the name of an individual, fasting out of respect to his memory, proceeding to a distant shrine in a pilgrim’s garb and calling out the name of the saint.” It is wrong “to cover the grave with a sheet, to say prayers at the shrine, to kiss any particular stone, to rub the mouth and breast against the walls of the shrine, &c.” This is a stern condemnation of the very common practice of visiting the tombs of saints and of some of the special practices of the pilgrimage to Makkah. All such practices as are here condemned are called Ishrāk fī ʾl-ʿIbādah<\/i>, “association in worship.” <\/p> (4) Shirku ʾl-ʿādah<\/i> is the keeping up of superstitious customs, such as the Istik͟hārah<\/i>, seeking guidance from beads, &c., trusting to omens, good or bad, believing in lucky and unlucky days, adopting such names as ʿAbdu ʾn-Nabī (Slave of the Prophet), and so on. In fact, the denouncing of such practices and calling them Shirk<\/i> brings Wahhābīism into daily contact with the other sects, for scarcely any people in the world are such profound believers in the virtue of charms and the power of astrologers as Musalmāns. The difference between the first and fourth Shirk<\/i>, the Shirku ʾl-ʿilm<\/i> and the Shirku ʾl-ʿādah<\/i>, seems to be that the first is the belief<\/i>, say in the knowledge of a soothsayer, and the second the habit<\/i> of consulting him. <\/p>